四分律行事鈔資持記 2.52

2.52

《了論》中，初總翻名。次別釋，初釋麁義。重方便者，同上《善見》；斷善根者，謂成逆也。次釋過義，先約法釋。如下，以喻顯。援謂援護，即籬圍也。然下，簡通別，上句示通。以餘諸罪，竝是不依佛戒，故云通也。此下，明局。問：初二篇罪，吉羅最初，那推蘭耶？答：若三方便次第相成，吉但成蘭，蘭方成重，故蘭為初；又復吉通諸聚，蘭局二篇，去通就局，故言初矣。

In the *Vinayadvāviṃśatividyā-śāstra*, it first translates the name in general. Next it explains separately; first explaining the meaning of 'coarse'. 'Heavy preparatory stages' is the same as the *Samantapāsādikā* above; 'severing the roots of goodness' refers to accomplishing an immediate [avīci] deed. Next it explains the meaning of 'fault', first explaining it in terms of Dharma. The phrase 'as...' reveals it by analogy. 'Barrier' means guarding fence, that is, a hedge. The phrase 'however...' discriminates the general and the specific; the upper line shows the general. Because all other offenses are instances of not complying with the Buddha's precepts, it is said to be general. The phrase 'this [passage]...' clarifies the specific. Question: Among the offenses of the first two divisions, duṣkṛta is the earliest; why push sthūlātyaya [as the first]? Answer: If the three preparatory stages accomplish one another in succession, duṣkṛta merely accomplishes sthūlātyaya, and sthūlātyaya only then accomplishes the major [offense]; hence sthūlātyaya is the first. Furthermore, duṣkṛta runs through all clusters, while sthūlātyaya is confined to the two divisions; setting aside the general and taking the specific, it is therefore called the first.